THE TRIAL OF JOB.

Chapter 1.

INTRODUCTION.

JOB 1.

There was a man in the land of Uz whose name was Job.

From among all the millions then inhabiting the earth whose names are never mentioned in the Scriptures, this one man is chosen by the divine historian for especial attention, and the events and sayings of a portion of his life are minutely recorded. Like all Scripture given by inspiration, this record is “profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works."

It is my purpose to examine the experience of Job as expressed by himself while under his severe trial, and the controversy that arose between him and his three friends, keeping in view the divine assurance that he was perfect and upright, and that he spake of God the thing that is right, while his friends did not; to show how he truthfully expresses the condition of mind resulting from an experimental knowledge of the sinfulness of our nature; and to contemplate the doctrine of God our Saviour so clearly presented through his parable, and made to appear more distinct and luminous by contrast with the errors raised up against him. The more fully we examine, the more clearly shall we see the perfect harmony existing between the declarations of Job and the experience of the saints as described in other portions of the sacred Word, and as expressed by them in all ages to the present time; the more clearly also shall we see comprehended in the speeches of his three friends the elements of all false doctrine concerning salvation.

I trust I have evidence that the Lord has directed me by his Spirit to write upon this subject. If so, then I may feel an assurance that he will guide me into the truth, and that some of his dear children will receive instruction and comfort through my labor. It is for them only, wherever they may be, and whatever their name and connection in the world, that I can write; they only are able, by a like experience, to understand the trials and complaints of Job, to see the doctrine that pervades and harmonizes his apparently conflicting expressions, and, as “wise men," to “judge what I say (I Corinthians 10:15)."

As we contemplate his character and condition, Job will appear as a type of the Church. It is undoubtedly as such that he is presented to our view, and so much only of his history is related as makes the figure complete. All that we are told of Melchisedec is but what is necessary to present in our view of him a type of the royal priesthood of Christ. So it is but a small portion of the life of Job as a man that is brought intimately to our view, but in that portion we have as perfect a type of the Church, entering and extending through her state of legal bondage into gospel liberty, as in the history and Psalms of David we have of Christ as the Captain of our salvation. It is, however, by his words that this theory is to be clearly justified, and it is here I design to dwell most particularly. Every type of the Church must have its counterpart, as it were, in miniature, in every member of the Church; and in manifesting by their light this individual likeness, the Scriptures through all their types give assurance of hope and comfort to the saints. If we are children of God, we shall find in Job's declarations what we have experienced, and what, by the concordant testimony of other Scriptures, we shall know to be the truth.

I will not attempt a particular discussion of what is related in the first and second chapters, but will briefly allude to the events that lead to the point at which I propose to begin a more particular examination of the text.

The brief introduction of Job is remarkable, containing only that which is necessary in the typical design. The name of Uz, the land where he dwelt, signifies counsel or word, and his own name signifies sorrowful, hated, fighting; and this may be the spiritual interpretation: that in the counsel and word of God he stands before us as a representative of that Church which in the world is in the furnace of affliction, full of sorrow, hated by the world, and fighting the good fight of faith against the enemies of the truth.

And that man was perfect and upright, and one that feared God, and eschewed evil. This could only be true of any of the fallen sons of Adam as connected with or figuratively representing the Church, which is perfect in Christ, and within every member of which God has placed his fear, that they shall not depart from him. (See Jeremiah 32:40.)

The number of his sons, seven, may signify the perfection of the number of Zion's children.

Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them. We need not try to imagine a particular number of people gathering to a particular locality literally, with Satan in a bodily presence among them. Considering Job as representing the Church, these, in the spiritual significance of the subject, would represent the individual members. Though each is a component part of the Church, yet that Church is presented as a perfect body to the contemplation of each. If we have known how Satan is present with his temptations when we seek the presence of the Lord, we have an intimation of what is presented here. Though he is manifest to us only by doubts and evil thoughts, which we are inclined to regard as our own, and as evidences that we are not sons of God, yet he is manifest to the Lord, can be addressed by him, and can do but what he permits. The Lord calls him to consider the perfection and uprightness of his servant Job, that there is none like him in the earth; this last expression proving him to be a type of the Church. But Satan declares that it is because God has hedged him about with blessings that he fears and serves him, and that should these now be taken away he would curse God to his face. This declaration of Satan is the expression of a doubt that the saints sometimes recognize in themselves, fearing, while in spiritual and temporal prosperity, that their faith would not be strong enough to endure affliction.

The trial which this Satanic doubt suggests is permitted to be made, and suddenly Job becomes a poor, desolate mourner. But he holds fast his integrity. Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, and said, Naked came lout of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord!

The earth is our natural mother. Out of her bosom we came, and so shall we return, “for dust thou art, and unto dust shalt thou return;" and we can carry nothing of all the earthly riches or friends that God has bestowed upon us here with us when we go. The light of life which God has given to his people shows them this, and makes them submissive therefore to his will spiritually. The trial fails, so far as the design of Satan is concerned, but it accomplishes the end of the Lord, by displaying the endurance of his work.

In all this Job sinned not with his lips, nor charged God foolishly.

Job 2.

Again there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them to present himself before the Lord. The fact that it was only with the sons of God that Satan presented himself before the Lord, and nothing more is said concerning them, seems to sustain the idea that there is shown here his presence in their temptations to doubt and fear. He comes from going to and fro in the earth, and from walking up and down in it; for “as a roaring lion, he walketh about, seeking whom he may devour (I Peter 5:8)."

And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, and one that feareth God, and escheweth evil? And still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. But Satan still denies the simple power of the truth, declaring that the preservation of his physical comfort is the cause of his continued service to God. But put forth thy hand now, and touch his bone and his flesh, and he will curse thee to thy face. So we are still tempted to fear that other and greater trials than those we have had would destroy our hope, and cause us to turn away from our confidence in the truth of God.

And the Lord said unto Satan, Behold, he is in thy hand; but save his life. And now the Church is to be presented as in the furnace of affliction fully heated, to be tried as gold and refined as silver. (See Zechariah 13:9.)

The peculiar affliction chosen is appropriate to the object of the type. Job is smitten with sore boils, from the sole of his foot unto his crown, and represents the condition of the conscious sinner, the people of God in their fallen state, “full of wounds and bruises and putrefying sores," “from the sole of the foot even unto the head (Isaiah 1:6)."

If Satan had chosen to inflict a wound by striking, or torturing with fire literally, it would not have suited the figure. He but brings out the corruptions of the flesh, hidden from the sight and feeling before, but now causing most bitter pain and anguish, and covering him with shame, so that he sits down among the ashes.

Then said his wife unto him, Dost thou still retain thine integrity? Curse God, and die. This is all the reference that is made to his wife in the history. We do not know her name, nor is it necessary. We are only to know her as bone of his bone, and flesh of his flesh, and therefore in her speech representing the rebellious opposition of our carnal nature to the ways of God. The triumphant power of that faith that is the subject of trial is asserted in the memorable reply of Job: Thou speakest as one of the foolish women speaketh. What! Shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.

Now Job's three friends, having heard of the evil that had come upon him, came to comfort him. Concerning them we will speak particularly hereafter, when by their words they shall have begun to disclose their character; noting here, however, for careful remembrance, that they came every one from his own place.

So they sat down with him upon the ground seven days and seven nights, and none spoke a word unto him; for they saw that his grief was very great.